Conception of Adulthood Among Iranian Emerging Adults

Using a questionnaire adapted from Arnett and Padilla‐Walker (2015), the authors examined the concept of adulthood among 366 Iranian emerging adults ages 17 to 29. Results suggested that the concept and criteria of adulthood are influenced by the cultural context. Implications for practice and recommendations for future research are discussed.     

The “Barn Door” Argument,The Precautionary Principle,and METI as “Prayer”—an Appraisal of the Top Three Rationalizations for “Active SETI”

Proponents of Active SETI, or METI, defend their messaging-to-aliens agenda with fallacious arguments like the Barn Door Excuse, that technologically advanced extraterrestrials must have already listened to our radio leakage, (e.g. “I Love Lucy”), hence more direct beaming will not betray Earth’s location. Further, sending pinpointed, collimated messages will only lead to positive outcomes. In fact, laser-like “messages” are far more powerful at great distances than old-time television, and those concerns about potential downsides should be appraised by scientific risk-assessment. It is argued that METI is psychologically driven as a version of the ancient human practice of prayer.     

The Rise of Citizen Science in Health and Biomedical Research

Citizen science models of public participation in scientific research represent a growing area of opportunity for health and biomedical research, as well as new impetus for more collaborative forms of engagement in large-scale research. However, this also surfaces a variety of ethical issues that both fall outside of and build upon the standard human subjects concerns in bioethics. This article provides background on citizen science, examples of current projects in the field, and discussion of established and emerging ethical issues for citizen science in health and biomedical research.     

农耕-游牧文化下风险偏好的差异：证据与分析框架

个体风险偏好是决策心理学的主要关注点之一, 其差异受个体因素及文化的影响。已有研究主要围绕集体主义-个体主义的文化分类研究个体风险偏好差异, 忽略了物质文化的影响。生态决策及社会生态研究者认为, 生态环境通过塑造物质文化(例如生存策略)影响个体经济偏好。基于对以往文献的分析发现, 不同生存策略主导的两大文化(农耕和游牧)对个体的风险偏好有不同影响, 属于农耕文化的个体更厌恶风险, 而属于游牧文化的个体具有更高的风险偏好。由于现有研究的局限和不足, 该推论值得进一步的因果研究证实。     

The impact of traditionality/modernity on identification‐ and calculus‐based trust

We conducted three studies to explore how trust is perceived, displayed or changed by participants in China, which as a country has undergone substantial cultural and historical transition. Traditionality showed a significant positive correlation with identification‐based trust (IBT) and modernity was significantly associated with calculus‐based trust (CBT; Study 1). Compared to those primed with modern Chinese culture stimuli, participants primed with traditional icons exhibited a higher level of IBT and a lower level of CBT (Study 2). The study further demonstrated more trust behaviour based on identification with traditional culture priming and more trust behaviour based on calculus when primed with modern culture (Study 3). In sum, the present findings suggest that, along with substantial social changes and economic development, people exhibit their trust differently depending on cultural context, shedding light on the trust crisis in contemporary China.     

Errando Discimus: Has Post‐Yugoslav Political and Social Science Neglected Religion?

This article explores the issue of neglecting religion in the post‐Yugoslav political and social science literature (1990–2018). Therefore, it offers a qualitative and quantitative analysis of the leading political and social science journals from Serbia, Croatia, Bosnia, and Herzegovina. The research question that this article will tackle is: Has post‐Yugoslav political and social science neglected religion? The hypothesis of this article is that, although there was an obvious need for in‐depth studies of the relationship between religion and politics in the post‐Yugoslav region, leading political and social science journals published from Serbia, Croatia, Bosnia, and Herzegovina have neglected religion. In order to test our hypothesis, we employ content analysis by examining the archives of the leading journals published in the above stated states and basic statistics in order to highlight the percentage and extent of published articles dealing with religion compared to the total volume of articles published.     

African American cultural history and reflections on Jung in the African Diaspora

Racism is defined as a psychopathology and the ground in which the covenant of whiteness is rooted and mirrored in the system of apartheid structured by American Constitutional Jurisprudence between 1857 and 1954. This historical period overshadowed Carl Jung's visit to America between 1909 and 1937. The spirit of the times and practices of racism coloured Jung's views, attitudes, and theories about African Americans, just as colonialism coloured his attitudes toward Africa and Africans. Consequently Jung failed to see the African Diaspora and the extraordinary intellectual and artistic period of the Harlem Renaissance (1919‐1929). Its introduction here foregrounds the exceptionalism of African Americans and the cultural continuity of African ancestry. This exceptionalism was not seen by Jung and there have been no attempts to redress its omission from analytical psychology and other sub‐disciplines of Western psychology. Jung's theories of personality and psychoanalysis and his negative projections about primitivism among Africans and African American ‘Negroes’ would have been mediated by knowledge of a legislated American apartheid and the Harlem Renaissance which occurred within the barriers of apartheid. In this paper I posit that culture, kinship libido, and the African principle of Ubuntu are healing modalities that play a critical role in instinct and the relational ground of human psychology and biology, from which culture as an environmental expression constellates around common goals of the human species. Cultural equivalencies and expressions within the wisdom traditions and mythologies of the Africa Diaspora are considered. Specifically, the Bantu principle of Ubuntu or ‘humanity’ is identified as the relational ground in African cultures, while the Kemetic‐Egyptian deity Maat, as an archetypal anima figure and the religio‐mythology offer a transcendent position from which to critique the inequities and constitutional jurisprudence that structured American apartheid. Maat is the personification of truth, justice, balance and weighing of the heart in orderly judicial processes. In her we find the alignment of the spirit and matter in the law and judgement. The paper concludes with reflections on pathways toward healing the psychopathology of racism and recommendations to enhance clinical training and practice.     

Epilogue: Creativity as Immersed Detachment

In this short epilogue, I reflect on a final, basic paradox when it comes to creativity: the fact that creators are simultaneously deeply immersed into their environment and their work and, at the same time, capable of taking distance from both in order to develop new perspectives on the situation or problem at hand. This particular state of “immersed detachment” is enabled by our existence as social and cultural beings, a condition that both constrains and frees our thinking and our action. Understanding this paradoxical condition and fostering it can have wide‐ranging benefits at a theoretical and practical level. Conceptually, it helps us understand why creativity depends, at once, on individuals and society, uniqueness and sameness, continuity and difference. Practically, it encourages those forms of immersion and connectivity that help rather than hinder creative agency.     

Why So Low?

Empirical evidence indicates that women philosophers tend to submit their work to journals substantially less often than their male colleagues. This paper points out that this difference in submission behavior comes with other specific aspects of women philosophers’ behavior, such as a tendency to be reluctant to participate in discussions, to be willing to do work low in prestige, and to specialize in certain research topics, and it argues that these differences can be understood as indirect effects of social biases: namely, effects on the working behavior of members of targeted social groups. Recent findings from philosophy journals’ book review sections and from other academic disciplines known to suffer from gender problems, especially from STEM disciplines, lend additional weight to this hypothesis.     

THE SCOPE AND IMPLICATIONS OF MORALS NOT KNOWLEDGE

I greatly appreciate the opportunity provided by the editor of Zygon to further develop the ideas in my book Morals Not Knowledge: Recasting the Contemporary U.S. Conflict between Religion and Science in conversation with four critical commentaries. It is an honor to have one's work focused upon so intently, and I greatly appreciate the time and effort of the critics. The book was quite intentionally written as a provocation, an attempt at agenda setting, and as a call for changing the thinking of the entire religion and science academic community. In my previous writings I have kept close to the data, allowing myself at best mid‐level conclusions, but this book is a foray into the abstraction and inevitable lack of precision required for high‐level generalization. I hope that it continues to be generative of debate.